Ali Bhai Kamran
This social aspect of justice has been beautifully summarized by Imam al-Qurtubi. He says, discussing the relationship between two words that are usually translated as justice (al-‘Adl), and distributive justice (al-Qist), “Justice is the basis of all human relations and a foundation of Islamic rule.”11 This saying is illustrative of the meaning conveyed by the saying of God, Verily, we have sent Our Messengers with clear proofs, and we have revealed unto them the Scripture and the Balance in order that they lead people with justice… [Quran 57:25]
Imam al-Mawardi has summarized the social implications of distributive justice in the following way:
One of the things that reforms worldly affairs is the principle of distributive justice. It facilitates amicable relations between people, engenders obedience to the Divine Law, and brings about the prosperity of countries. It is the basis of a thriving economy, strong families, and stable government. Nothing devastates the land nor corrupts the mind as quickly as tyranny. That is because there are no acceptable limits [to regulate tyranny].12
For this reason, Ibn Taymiyya sees the responsibilities of Islamic government emanating from a single verse in the Qur’an, God enjoins that you deliver the Trusts to their rightful possessors. And when you rule over [or judge between] people, that you do so with justice… [Quran 4:58]13 The Noble Prophet has said in this context, “Surely the most beloved of people with God and the closest to Him on the Day of Resurrection will be a just leader. And the most hated of people and the furthest removed from Him will be a tyrannical leader.”14
Clearing himself from even an inadvertent association with oppressive, unjust acts, our beloved Prophet is reported to have said:
You bring your disputes to me for adjudication; perhaps one of you is less eloquent than another, and I rule against the wronged party on the basis of what I have heard. Therefore, if I inadvertently grant one of you something owed to his brother do not take it, for I am granting him something that constitutes a piece of Hellfire.15
Our impeccably just Khalifa ‘Umar b. al-Khattab uttered the following penetrating words:
Verily, God sets forth parables for you, and He directs admonition towards you in order that hearts will be quickened. Surely, the hearts are dead until God quickens them. Justice has signs and portents. As for its signs, they are shyness, generosity, humility, and gentleness. As for its portents, they are embodied in mercy. He has [likewise] made for every affair a gate, and He has made that gate accessible by providing a key. The gate of justice is a deep consideration of consequences, and its key is otherworldliness. Consideration of consequences ultimately involves remembering death and preparing for it by freely parting from one’s wealth. Otherworldliness involves dealing justly with everyone and being satisfied with what suffices. If one is not satisfied with what suffices him, no abundance will every enrich him.16
Much of this discussion has focused on distributive justice. However, the Qur’an also places great emphasis on commutative justice. God commands us, Do not be moved by partiality to discriminate in meting out divinely legislated punishments. [Quran 24:2] The Prophet Muhammad mentioned that one of the reasons behind the ruination of a nation is a lack of commutative justice.17 In this context, he mentioned that if his very daughter were to steal, he would not hesitate to punish her to the full extent of the law.18
In summary, this brief discussion should make it clear to any Muslim that peace and justice are comprehensive concepts with deep implications and we have to be people committed to peace and justice. We must clearly illustrate to the world that our religion is indeed the religion of peace. However, our striving for peace must never allow us to be unjust, nor should it allow us to passively accept injustices. We must take a stand for justice, as we are ordered in the Qur’an, Be you upright supporters of justice… [4:135] However, that stand must go far beyond slogans, such as the one mentioned at the beginning of this article, and move into the realm of positive action; action inspired by the Qur’an and the words and deeds of our illustrious Prophet
Excerpted from the book “Scattered Pictures”, by Imam Zaid Shakir
IslamiCity.com
Notes
1. This slogan has been particularly popularized by the New York-based activist Rev. Al Sharpton and his followers.
2. Raghib al-Isfahani, al-Mufradat fi Gharib al-Qur’an (Beirut: Dar al Ma’rifa, no date), 239.
3. Al-Isfahani, 239.
4. See The Holy Bible, Isaiah, 9:6-7; and John 14:27.
5. Ibn Hajar al-‘Asgalani, Fath al-Bari, 13:369, no. 7321.
6. This Hadith is related by Muslim, Abu Dawud, and at-Tirmidhi in their collections. Quoted in an-Nawawi, Riyaz as-Salihin, 289-290. Ibn Hajar al-‘Asgalani, Fath al-Bari, 11: 26-27. The full text of the Prophetic Tradition follows: A man asked the Prophet “Which Islam is best?” He replied, “That you provide food, and extend the greeting of peace, to those you know and those you know not:”
8. This is the full narration of the Prophetic tradition mentioned in note no.4 above.
9. This meaning is narrated in prophetic traditions that are related by al-Bukhari, Muslim, and Ibn Majah. See for example, Fath al-Bari, 6:599-600. The above quote is the version of Ibn Majah. Al-Bukhari’s version mentions that Jesus will “put an end to war.”
10. These and other definitions of justice are mentioned in Salih b. ‘Abdullah b. Humayd, Nadra an-Na’im fi Makarim Akhlaq ar-Rasul al-Karim (Jeddah: Dar al-Wasila, 2000), 7: 2792.
11. Quoted in Ibn Humayd, Nadr al-Na’im, 8:3153.
12. Quoted in Ibn Humayd, Nadr al-Na’im, 7:2793.
13. See Ahmad b. Taymiyya, As-Siyasa Ash-Shar’iyya (Beirut: Dar al-Afaq alJadida, 1983), 4-5.
14. At-Tirmidhi, no. 1329.
15. Ibn Hajar al-‘Asgalani, Fath al-Bari, 5:354.
16. Quoted in ibn Humayd, Nadra an-Na’im, 7:2811.
17. This concept is mentioned at the beginning of the tradition where a lady from Bani Makhzum, one of the most aristocratic Arab tribes, stole something and the companions were moved to intervene for a lessening of her punishment. The Noble Prophet responded, “O people! Those before you were ruined in that if a noble person among them stole something, they left him alone. On the other hand, if a lower class person stole something, they punished him!” See this narration in its entirety in Abi Zakariyya Yahya b. Sharaf an-Nawawi, al-minhaj: Sharh Sahih Muslim (Beirut: Dar at-Ma’rifa, 1419 AH/1998 CE), 11;186-187, no. 4386.
18. An-Nawawi, Al-Minhaj, 11:186-187, no. 4386.
Concluded
